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FORE:Hastings next determined to experiment on the Nabob of Oude. This Nabob, Asaph-ul-Dowlah, was an infamously dissipated prince, spending his own money in licentious pleasures, and extorting what he could from the Begums, his mother and grandmother. The old ladies lived at the palace of Fyzabad, or the "Beautiful Residence," situated in a charming district, amid hills and streams, about eighty miles from Lucknow. The Nabob's father had left them large sums of money and extensive estates, so that they kept a handsome court, and yet had the reputation of having accumulated about three million pounds sterling. The Nabob had compelled them, by coercive means, to let him have, at different times, about six hundred thousand pounds, and he thirsted exceedingly for more. Hastings determined to anticipate him. He sent for the Nabob of Oude while he was still in the fortress of Chunar, and there reminding him of his debts to the British Government, which were considerable, coolly proposed to him the robbery of his mother and grandmother. The proposal was so barefaced that, when Hastings came to make it to the Nabob, he felt that he really required some pretended reason for thus arbitrarily laying hands on the property of these innocent women, and therefore unblushingly asserted that they had been concerned in stirring up the insurrection at Benares��a matter, besides that it was so notoriously the result of Hastings' own daring arrest of Cheyte Sing, the Begums had neither motive for meddling in nor time for doing it. Till now they had regarded the British as their only protectors. They were living quietly at Fyzabad, one hundred and fifteen miles from Benares, when the insurrection broke out from very obvious causes. This infamous bargain being concluded at Chunar, Hastings relying on his agent at Lucknow, Mr. Middleton, compelling the Nabob to carry it out, retreated to Benares, and thence to Calcutta. The Nabob returned to Lucknow to enforce the diabolical scheme; but he found his mother and grandmother determined to resist the iniquitous order, and so shameful was it that even the needy and debauched Nabob felt[335] compunctions in proceeding with it. He left it to Middleton to execute it, but Middleton, in his turn, recoiled from the odious business. Not so Hastings; cold and resolute, he wrote to Middleton, that if he could not rely upon his firmness he would free him from his charge, and himself proceed to Lucknow and enforce his own orders. To induce Middleton to abandon his scruples of conscience and honour, the ever-ready friend of Hastings, the Chief Justice of Bengal, Sir Elijah Impey, it appears, wrote to Middleton, and inculcated the necessity of obedience. Middleton and the Nabob, therefore, seized on the estates of the Begums, and suddenly surrounded Fyzabad and the palace with troops, and made themselves masters of both. But the old ladies had not been so inattentive to the approaches of the storm as to neglect the hiding of their treasures; they could not be found. Thus cruelly disappointed of the expected hoard, and the Begums remaining firm in their refusal to produce any part of it, Middleton seized on their two chief ministers, the eunuchs, Jewar Ali Khan and Behar Ali Khan. They were now thrown into prison, put in irons, and orders were given to starve and torture them till they revealed the secret of the concealment of the treasure of their mistresses. At the same time, the two ladies were placed in rigorous confinement themselves. This system was continued till they had extorted upwards of a million sterling from the Begums, and found that they might kill both them and their aged ministers, but could get no more. When the Begums and the two old men were liberated, they were told by the Resident��not now Middleton, but Bristow��that they owed this favour to the Governor-General, who had determined to have them "restored to their dignity and honour." There was another name connected with these events, and with almost equal disadvantage, that of Sir Elijah Impey, the Chief Justice. Impey, who had no jurisdiction in Oude, was found up there in the midst of these transactions, volunteering his assistance in getting up charges against the Begums. These charges were supported by a host of venal witnesses, and affidavits of their evidence were made out, and sent down to Calcutta, to justify the dark doings of Hastings.On the 6th of November came down that fierce Russian winter of which Buonaparte had been so long vainly warned. A thick fog obscured everything, and snow falling in heavy flakes blinded and chilled the soldiers. Then commenced wild winds, driving the snow around their heads in whirls, and even dashing them to the earth in their fury. The hollows and ravines were speedily drifted full, and the soldiers by thousands disappeared in the deceitful depths, to reappear no more till the next summer revealed their corpses. Numbers of others fell exhausted by the way, and could only be discovered by their following comrades by the slight hillocks that their bodies made under the snow. Thus the wretched army struggled and stumbled to Smolensk, only to find famine and desolation, seeming to forget, in the mere name of a town, that it was now but a name, having been burnt by the Russians. On commencing this terrible march of the 6th of November Buonaparte received the ill news that there was insurrection in Paris��that produced by Mallet, but soon put down; and also that Wittgenstein had driven St. Cyr from Polotsk and Vitebsk, and reoccupied the whole course of the Düna. To clear his retreat of this obstruction, Buonaparte dispatched Victor to repulse Wittgenstein and support St. Cyr. But this was only part of the evil tidings which came in simultaneously with winter. Two thousand recruits from France, under Baraguay d'Hilliers, had been surprised and taken prisoners on the road to Kaluga, and other detachments in other quarters. On arriving at Smolensk Buonaparte's troops had acquired such a wild, haggard, and ragged appearance that the garrison at first refused to admit them; and many perished before they could be relieved from the stores. They had no shelter amid the terrible frost but wretched sheds, reared from half-burnt timber, against the fire-blackened walls.

FORE:The Act of 1712 restored lay patronage, and then the strife began, but not between the people and the lay pastors, but between the clergy and the lay patrons. There grew up two parties in the General Assembly, styled the moderates, and the more advanced, or popular party. The moderates were those who were ready to concede to the demands of Government and lay patronage under a gentle protest; the more popular party, as it was called, was for transferring the right of presentation to the presbytery. The Act of William III., in 1690, gave the original and exclusive nomination to the heritors, land-owners, and elders. The person nominated was to be proposed to the congregation, who might approve or disapprove. But to what did this right amount? The congregation could not absolutely reject; and if they disapproved, the right passed on to the presbytery, whose decision was final. By this arrangement, either the landowners and elders remained the presenters,[168] or, after a vain show of conferring the choice upon the people, the appointment fell to the clergy, or presbytery. From 1690 to 1712, Sir Henry Moncrieff says, "there does not appear the least vestige of a doctrine, so much contended for at a later period, of a divine right in the people individually or collectively, to elect the parish minister." This opinion was fully maintained by the law of William III., in 1690, and confirmed by that of Anne, in 1712. Sir Henry Moncrieff, in confirmation of this doctrine that the people never had a right to elect their ministers in the Scottish Church, quotes the "First Book of Discipline," of 1567, which placed the election of pastors in the people at large; but this error, he says, was rectified by the "Second Book of Discipline," in 1581. By this book the congregation could only consent��the presbyters must finally determine. This contains the law of the Church of Scotland, and the great schism which took place in the Scottish Church, in 1843��known as the Disruption��arose merely from the resistance to lay patronage, but with the intention of transferring that patronage to the clergy, not the people.[See larger version]